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Long Discourses 6 Dīgha Nikāya 6
DN 6 With Mahāli – Mahālisutta
[Summary]
1. On the Brahmin Emissaries
1. Brāhmaṇadūtavatthu
So I have heard.
Evaṁ me sutaṁ—
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
Now at that time several brahmin emissaries from Kosala and Magadha were residing in Vesālī on some business.
Tena kho pana samayena sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā vesāliyaṁ paṭivasanti kenacideva karaṇīyena.
They heard:
Assosuṁ kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā:
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
He has this good reputation:
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
It’s good to see such perfected ones.”
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
Then they went to the hall with the peaked roof in the Great Wood to see the Buddha.
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamiṁsu.
Now, at that time Venerable Nāgita was the Buddha’s attendant.
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti.
The brahmin emissaries went up to him and said,
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yenāyasmā nāgito tenupasaṅkamiṁsu. upasaṅkamitvā āyasmantaṁ nāgitaṁ etadavocuṁ:
“Master Nāgita, where is Master Gotama at present?
“kahaṁ nu kho, bho nāgita, etarahi so bhavaṁ gotamo viharati?
For we want to see him.”
Dassanakāmā hi mayaṁ taṁ bhavantaṁ gotaman”ti.
“It’s the wrong time to see the Buddha; he is on retreat.”
“Akālo kho, āvuso, bhagavantaṁ dassanāya, paṭisallīno bhagavā”ti.
So right there the brahmin emissaries sat down to one side, thinking,
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā tattheva ekamantaṁ nisīdiṁsu:
“We’ll go only after we’ve seen Master Gotama.”
“disvāva mayaṁ taṁ bhavantaṁ gotamaṁ gamissāmā”ti.
2. On Oṭṭhaddha the Licchavi
2. Oṭṭhaddhalicchavīvatthu
Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also approached Nāgita at the hall with the peaked roof. He bowed, stood to one side, and said to Nāgita,
Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ yena mahāvanaṁ kūṭāgārasālā yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāgitaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho oṭṭhaddhopi licchavī āyasmantaṁ nāgitaṁ etadavoca:
“Master Nāgita, where is the Blessed One at present, the perfected one, the fully awakened Buddha?
“kahaṁ nu kho, bhante nāgita, etarahi so bhagavā viharati arahaṁ sammāsambuddho,
For we want to see him.”
dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti.
“It’s the wrong time to see the Buddha; he is on retreat.”
“Akālo kho, mahāli, bhagavantaṁ dassanāya, paṭisallīno bhagavā”ti.
So right there Oṭṭhaddha also sat down to one side, thinking,
Oṭṭhaddhopi licchavī tattheva ekamantaṁ nisīdi:
“I’ll go only after I’ve seen the Blessed One, the perfected one, the fully awakened Buddha.”
“disvāva ahaṁ taṁ bhagavantaṁ gamissāmi arahantaṁ sammāsambuddhan”ti.
Then the novice Sīha approached Nāgita. He bowed, stood to one side, and said to Nāgita,
Atha kho sīho samaṇuddeso yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāgitaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sīho samaṇuddeso āyasmantaṁ nāgitaṁ etadavoca:
“Sir, Kassapa, these several brahmin emissaries from Kosala and Magadha, and also Oṭṭhaddha the Licchavi together with a large assembly of Licchavis, have come here to see the Buddha. It’d be good if these people got to see the Buddha.”
“ete, bhante kassapa, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṁ dassanāya; oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ idhūpasaṅkanto bhagavantaṁ dassanāya, sādhu, bhante kassapa, labhataṁ esā janatā bhagavantaṁ dassanāyā”ti.
“Well then, Sīha, tell the Buddha yourself.”
“Tena hi, sīha, tvaññeva bhagavato ārocehī”ti.
“Yes, sir,” replied Sīha. He went to the Buddha, bowed, stood to one side, and told him of the people waiting to see him, adding:
“Evaṁ, bhante”ti kho sīho samaṇuddeso āyasmato nāgitassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sīho samaṇuddeso bhagavantaṁ etadavoca:
“ete, bhante, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṁ dassanāya, oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ idhūpasaṅkanto bhagavantaṁ dassanāya.
“Sir, it’d be good if these people got to see the Buddha.”
Sādhu, bhante, labhataṁ esā janatā bhagavantaṁ dassanāyā”ti.
“Well then, Sīha, spread out a seat in the shade of the dwelling.”
“Tena hi, sīha, vihārapacchāyāyaṁ āsanaṁ paññapehī”ti.
“Yes, sir,” replied Sīha, and he did so.
“Evaṁ, bhante”ti kho sīho samaṇuddeso bhagavato paṭissutvā vihārapacchāyāyaṁ āsanaṁ paññapesi.
Then the Buddha came out of his dwelling and sat in the shade of the dwelling on the seat spread out.
Atha kho bhagavā vihārā nikkhamma vihārapacchāyāyaṁ paññatte āsane nisīdi.
Then the brahmin emissaries went up to the Buddha, and exchanged greetings with him.
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu.
When the greetings and polite conversation were over, they sat down to one side.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu.
Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also went up to the Buddha, bowed, and sat down to one side. Oṭṭhaddha said to the Buddha, “Sir, a few days ago Sunakkhatta the Licchavi came to me and said:
Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho oṭṭhaddho licchavī bhagavantaṁ etadavoca: “purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca:
‘Mahāli, soon I will have been living in dependence on the Buddha for three years. I see heavenly sights that are pleasant, sensual, and arousing, but I don’t hear heavenly sounds that are pleasant, sensual, and arousing.’
‘yadagge ahaṁ, mahāli, bhagavantaṁ upanissāya viharāmi, na ciraṁ tīṇi vassāni, dibbāni hi kho rūpāni passāmi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāmi piyarūpāni kāmūpasaṁhitāni rajanīyānī’ti.
The heavenly sounds that Sunakkhatta cannot hear: do such sounds really exist or not?”
Santāneva nu kho, bhante, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, udāhu asantānī”ti?
2.1. One-Sided Samādhi
2.1. Ekaṁsabhāvitasamādhi
“Such sounds really do exist, but Sunakkhatta cannot hear them.”
“Santāneva kho, mahāli, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti.
“What is the cause, sir, what is the reason why Sunakkhatta cannot hear them, even though they really do exist?”
“Ko nu kho, bhante, hetu, ko paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti?
“Mahāli, take a bhikkhu who has developed one-sided samādhi to the eastern quarter so as to see heavenly sights but not to hear heavenly sounds.
“Idha, mahāli, bhikkhuno puratthimāya disāya ekaṁsabhāvito samādhi hoti dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
When they have developed samādhi for that purpose,
So puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
they see heavenly sights but don’t hear heavenly sounds.
Puratthimāya disāya dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni.
Why is that?
Taṁ kissa hetu?
Because that is how it is for a bhikkhu who develops samādhi in that way.
Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Furthermore, take a bhikkhu who has developed one-sided samādhi to the southern quarter …
Puna caparaṁ, mahāli, bhikkhuno dakkhiṇāya disāya …pe…
western quarter …
pacchimāya disāya …
northern quarter …
uttarāya disāya …
above, below, across …
uddhamadho tiriyaṁ ekaṁsabhāvito samādhi hoti dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
So uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Uddhamadho tiriyaṁ dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni.
Taṁ kissa hetu?
That is how it is for a bhikkhu who develops samādhi in that way.
Evañhetaṁ, mahāli, hoti bhikkhuno uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Take a bhikkhu who has developed one-sided samādhi to the eastern quarter so as to hear heavenly sounds but not to see heavenly sights.
Idha, mahāli, bhikkhuno puratthimāya disāya ekaṁsabhāvito samādhi hoti dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
When they have developed samādhi for that purpose,
So puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
they hear heavenly sounds but don’t see heavenly sights.
Puratthimāya disāya dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni.
Why is that?
Taṁ kissa hetu?
Because that is how it is for a bhikkhu who develops samādhi in that way.
Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Furthermore, take a bhikkhu who has developed one-sided samādhi to the southern quarter …
Puna caparaṁ, mahāli, bhikkhuno dakkhiṇāya disāya …pe…
western quarter …
pacchimāya disāya …
northern quarter …
uttarāya disāya …
above, below, across …
uddhamadho tiriyaṁ ekaṁsabhāvito samādhi hoti dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
So uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Uddhamadho tiriyaṁ dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni.
Taṁ kissa hetu?
That is how it is for a bhikkhu who develops samādhi in that way.
Evañhetaṁ, mahāli, hoti bhikkhuno uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Take a bhikkhu who has developed two-sided samādhi to the eastern quarter so as to both hear heavenly sounds and see heavenly sights.
Idha, mahāli, bhikkhuno puratthimāya disāya ubhayaṁsabhāvito samādhi hoti dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
When they have developed samādhi for that purpose,
So puratthimāya disāya ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
they both see heavenly sights and hear heavenly sounds.
Puratthimāya disāya dibbāni ca rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni.
Why is that?
Taṁ kissa hetu?
Because that is how it is for a bhikkhu who develops samādhi in that way.
Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Furthermore, take a bhikkhu who has developed two-sided samādhi to the southern quarter …
Puna caparaṁ, mahāli, bhikkhuno dakkhiṇāya disāya …pe…
western quarter …
pacchimāya disāya …
northern quarter …
uttarāya disāya …
above, below, across …
uddhamadho tiriyaṁ ubhayaṁsabhāvito samādhi hoti dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
So uddhamadho tiriyaṁ ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Uddhamadho tiriyaṁ dibbāni ca rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni.
Taṁ kissa hetu?
That is how it is for a bhikkhu who develops samādhi in that way.
Evañhetaṁ, mahāli, hoti bhikkhuno uddhamadho tiriyaṁ ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
This is the cause, Mahāli, this is the reason why Sunakkhatta cannot hear heavenly sounds that are pleasant, sensual, and arousing, even though they really do exist.”
Ayaṁ kho, mahāli, hetu ayaṁ paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti.
“Surely the bhikkhū must lead the spiritual life under the Buddha for the sake of realizing such a development of samādhi?”
“Etāsaṁ nūna, bhante, samādhibhāvanānaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti.
“No, Mahāli, the bhikkhū don’t lead the spiritual life under me for the sake of realizing such a development of samādhi.
“Na kho, mahāli, etāsaṁ samādhibhāvanānaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
There are other things that are finer, for the sake of which the bhikkhū lead the spiritual life under me.”
Atthi kho, mahāli, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti.
2.2. The Four Noble Fruits
2.2. Catuariyaphala
“But sir, what are those finer things?”
“Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti?
“Firstly, Mahāli, with the ending of three fetters a bhikkhu is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
“Idha, mahāli, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
This is one of the finer things for the sake of which the bhikkhū lead the spiritual life under me.
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
Furthermore, a bhikkhu—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering.
Puna caparaṁ, mahāli, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti.
This too is one of the finer things.
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
Furthermore, with the ending of the five lower fetters, a bhikkhu is reborn spontaneously and will become extinguished there, not liable to return from that world.
Puna caparaṁ, mahāli, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā.
This too is one of the finer things.
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
Furthermore, a bhikkhu has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.
Puna caparaṁ, mahāli, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
This too is one of the finer things.
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
These are the finer things, for the sake of which the bhikkhū lead the spiritual life under me.”
Ime kho te, mahāli, dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti.
2.3. The Noble Eightfold Path
2.3. Ariyaaṭṭhaṅgikamagga
“But, sir, is there a path and a practice for realizing these things?”
“Atthi pana, bhante, maggo atthi paṭipadā etesaṁ dhammānaṁ sacchikiriyāyā”ti?
“There is, Mahāli.”
“Atthi kho, mahāli, maggo atthi paṭipadā etesaṁ dhammānaṁ sacchikiriyāyā”ti.
“Well, what is it?”
“Katamo pana, bhante, maggo katamā paṭipadā etesaṁ dhammānaṁ sacchikiriyāyā”ti?
“It is simply this noble eightfold path, that is:
“Ayameva ariyo aṭṭhaṅgiko maggo.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.
Seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
This is the path and the practice for realizing these things.
Ayaṁ kho, mahāli, maggo ayaṁ paṭipadā etesaṁ dhammānaṁ sacchikiriyāya.
2.4. On the Two Renunciates
2.4. Dvepabbajitavatthu
This one time, Mahāli, I was staying near Kosambi, in Ghosita’s Monastery.
Ekamidāhaṁ, mahāli, samayaṁ kosambiyaṁ viharāmi ghositārāme.
Then two renunciates—
Atha kho dve pabbajitā—
the wanderer Muṇḍiya and Jāliya the pupil of Dārupattika—came and exchanged greetings with me.
muṇḍiyo ca paribbājako jāliyo ca dārupattikantevāsī yenāhaṁ tenupasaṅkamiṁsu. upasaṅkamitvā mayā saddhiṁ sammodiṁsu.
When the greetings and polite conversation were over, they stood to one side and said to me:
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho te dve pabbajitā maṁ etadavocuṁ:
‘Reverend Gotama, are the soul and the body the same thing, or they are different things?’
‘kiṁ nu kho, āvuso gotama, taṁ jīvaṁ taṁ sarīraṁ, udāhu aññaṁ jīvaṁ aññaṁ sarīran’ti?
‘Well then, reverends, listen and pay close attention, I will speak.’
‘Tena hāvuso, suṇātha sādhukaṁ manasi karotha bhāsissāmī’ti.
‘Yes, reverend,’ they replied.
‘Evamāvuso’ti kho te dve pabbajitā mama paccassosuṁ.
I said this:
Ahaṁ etadavocaṁ:
‘Take the case when a Realized One arises in the world, perfected, a fully awakened Buddha …
‘idhāvuso tathāgato loke uppajjati arahaṁ sammāsambuddho …pe…
That’s how a bhikkhu is accomplished in ethics. …
Evaṁ kho, āvuso, bhikkhu sīlasampanno hoti.
…pe…
They enter and remain in the first absorption.
Paṭhamaṁ jhānaṁ upasampajja viharati.
When a bhikkhu knows and sees like this, would it be appropriate to say of them:
Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya:
“The soul and the body are the same thing” or “The soul and the body are different things”?’
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti?
‘It would, reverend.’
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya:
‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti.
‘But reverends, I know and see like this.
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi.
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:
“The soul and the body are the same thing” or “The soul and the body are different things”. …
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā …pe…
They enter and remain in the second absorption …
dutiyaṁ jhānaṁ …
third absorption …
tatiyaṁ jhānaṁ …
fourth absorption.
catutthaṁ jhānaṁ upasampajja viharati.
When a bhikkhu knows and sees like this, would it be appropriate to say of them:
Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya:
“The soul and the body are the same thing” or “The soul and the body are different things”?’
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti?
‘It would, reverend.’
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya:
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti.
‘But reverends, I know and see like this.
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi.
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:
“The soul and the body are the same thing” or “The soul and the body are different things”. …
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā …pe…
They extend and project the mind toward knowledge and vision …
ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …
When a bhikkhu knows and sees like this, would it be appropriate to say of them:
yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya:
“The soul and the body are the same thing” or “The soul and the body are different things”?’
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti?
…pe…
‘It would, reverend.’
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya:
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti.
‘But reverends, I know and see like this.
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi.
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:
“The soul and the body are the same thing” or “The soul and the body are different things”. …
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā. …pe…
They understand: “… there is no return to any state of existence.”
Nāparaṁ itthattāyāti pajānāti.
When a bhikkhu knows and sees like this, would it be appropriate to say of them:
Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya:
“The soul and the body are the same thing” or “The soul and the body are different things”?’
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti?
‘It would not, reverend.’
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati na kallaṁ tassetaṁ vacanāya:
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti.
‘But reverends, I know and see like this.
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi.
Nevertheless, I do not say:
Atha ca panāhaṁ na vadāmi:
“The soul and the body are the same thing” or “The soul and the body are different things”.’”
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā”ti.
That is what the Buddha said.
Idamavoca bhagavā.
Satisfied, Oṭṭhaddha the Licchavi was happy with what the Buddha said.
Attamano oṭṭhaddho licchavī bhagavato bhāsitaṁ abhinandīti.
Mahāli Sutta: About Mahali (Heavenly Sights, Soul and Body). Otthaddha (surnamed Mahali) the Licchavi enquires of the Buddha about why some people cannot hear ‘heavenly sounds’ and so on, which the Buddha explains as due to their practice of ‘one-sided samādhi’. In the latter part, the Buddha tells how two ascetics, Mandissa and Jāliya, had asked him whether the soul, or life principle, is the same as the body, or different (this is one of the ‘unanswered questions’ mentioned in Sutta 9). The Buddha says anyone who has attained to higher states of understanding will no longer be bothered by such questions.